Job 21:6

21:6 For, when I think ¹  about this, I am terrified ² 

and my body feels a shudder. ³ 

Job 10:9

10:9 Remember that you have made me as with ⁴  the clay;

will ⁵  you return me to dust?

Job 11:16

11:16 For you ⁶  will forget your trouble; ⁷ 

you will remember it

like water that ⁸  has flowed away.

Job 28:18

28:18 Of coral and jasper no mention will be made;

the price ⁹  of wisdom is more than pearls. ¹⁰ 

Job 36:24

36:24 Remember to extol ¹¹  his work,

which people have praised in song.

Job 41:8

41:8 If you lay your hand on it,

you will remember ¹²  the fight,

and you will never do it again!

Job 4:7

4:7 Call to mind now: ¹³ 

Who, ¹⁴  being innocent, ever perished? ¹⁵ 

And where were upright people ¹⁶  ever destroyed? ¹⁷ 

Job 7:7

7:7 Remember ¹⁸  that my life is but a breath,

that ¹⁹  my eyes will never again ²⁰  see happiness.

Job 14:13

The Possibility of Another Life

14:13 “O that ²¹  you would hide me in Sheol, ²² 

and conceal me till your anger has passed! ²³ 

O that you would set me a time ²⁴ 

and then remember me! ²⁵ 

Job 24:20

24:20 The womb ²⁶  forgets him,

the worm feasts on him,

no longer will he be remembered.

Like a tree, wickedness will be broken down.

[21:6]  ¹ tn The verb is זָכַר (zakhar, “to remember”). Here it has the sense of “to keep in memory; to meditate; to think upon.”

[21:6]  ² tn The main clause is introduced here by the conjunction, following the adverbial clause of time.

[21:6]  ³ tn Some commentators take “shudder” to be the subject of the verb, “a shudder seizes my body.” But the word is feminine (and see the usage, especially in Job 9:6 and 18:20). It is the subject in Isa 21:4; Ps 55:6; and Ezek 7:18.

[10:9]  ⁴ tn The preposition “like” creates a small tension here. So some ignore the preposition and read “clay” as an adverbial accusative of the material (GKC 371 §117.hh but cf. 379 §119.i with reference to beth essentiae: “as it were, by clay”). The NIV gets around the problem with a different meaning for the verb: “you molded me like clay.” Some suggest the meaning was “as [with] clay” (in the same manner that we have “as [in] the day of Midian” [Isa 9:4]).

[10:9]  ⁵ tn The text has a conjunction: “and to dust….”

[11:16]  ⁷ tn For a second time (see v. 13) Zophar employs the emphatic personal pronoun. Could he be providing a gentle reminder that Job might have forgotten the sin that has brought this trouble? After all, there will come a time when Job will not remember this time of trial.

[11:16]  ⁸ sn It is interesting to note in the book that the resolution of Job’s trouble did not come in the way that Zophar prescribed it.

[11:16]  ⁹ tn The perfect verb forms an abbreviated relative clause (without the pronoun) modifying “water.”

[28:18]  ¹⁰ tn The word מֶשֶׁךְ (meshekh) comes from a root meaning “to grasp; to seize; to hold,” and so the derived noun means “grasping; acquiring; taking possession,” and therefore, “price” (see the discussion in R. Gordis, Job, 309). Gray renders it “acquisition” (so A. Cohen, AJSL 40 [1923/24]: 175).

[28:18]  ¹¹ tn In Lam 4:7 these are described as red, and so have been identified as rubies (so NIV) or corals.

[36:24]  ¹³ tn The expression is “that you extol,” serving as an object of the verb.

[41:8]  ¹⁶ tn The verse uses two imperatives which can be interpreted in sequence: do this, and then this will happen.

[4:7]  ¹⁹ sn Eliphaz will put his thesis forward first negatively and then positively (vv. 8ff). He will argue that the suffering of the righteous is disciplinary and not for their destruction. He next will argue that it is the wicked who deserve judgment.

[4:7]  ²⁰ tn The use of the independent personal pronoun is emphatic, almost as an enclitic to emphasize interrogatives: “who indeed….” (GKC 442 §136.c).

[4:7]  ²¹ tn The perfect verb in this line has the nuance of the past tense to express the unique past – the uniqueness of the action is expressed with “ever” (“who has ever perished”).

[4:7]  ²² tn The adjective is used here substantivally. Without the article the word stresses the meaning of “uprightness.” Job will use “innocent” and “upright” together in 17:8.

[4:7]  ²³ tn The Niphal means “to be hidden” (see the Piel in 6:10; 15:18; and 27:11); the connotation here is “destroyed” or “annihilated.”

[7:7]  ²² sn Job is probably turning here to God, as is clear from v. 11 on. The NIV supplies the word “God” for clarification. It was God who breathed breath into man’s nostrils (Gen 2:7), and so God is called to remember that man is but a breath.

[7:7]  ²³ tn The word “that” is supplied in the translation.

[7:7]  ²⁴ tn The verb with the infinitive serves as a verbal hendiadys: “return to see” means “see again.”

[14:13]  ²⁵ tn The optative mood is introduced here again with מִי יִתֵּן (mi yitten), literally, “who will give?”

[14:13]  ²⁶ sn Sheol in the Bible refers to the place where the dead go. But it can have different categories of meaning: death in general, the grave, or the realm of the departed spirits [hell]. A. Heidel shows that in the Bible when hell is in view the righteous are not there – it is the realm of the departed spirits of the wicked. When the righteous go to Sheol, the meaning is usually the grave or death. See chapter 3 in A. Heidel, The Gilgamesh Epic and the Old Testament Parallels.

[14:13]  ²⁷ tn The construction used here is the preposition followed by the infinitive construct followed by the subjective genitive, forming an adverbial clause of time.

[14:13]  ²⁸ tn This is the same word used in v. 5 for “limit.”

[14:13]  ²⁹ tn The verb זָכַר (zakhar) means more than simply “to remember.” In many cases, including this one, it means “to act on what is remembered,” i.e., deliver or rescue (see Gen 8:1, “and God remembered Noah”). In this sense, a prayer “remember me” is a prayer for God to act upon his covenant promises.

[24:20]  ²⁸ tn Here “womb” is synecdoche, representing one’s mother.